God close by him with him The Reason was with God The same was with God The wisdom speaks of it self as brought up with God a word of highest Sense expressing the same Life The Reason as before was with God was God In him was Life The Wisdom speaks of it self as Vnited with God in the Creation The Lord by wisdom Founded the Earth By understanding he Established the Heavens Prov. 3.19 The wisdom was there when he set a compass on the Face of the Deep Of the Reason it is said as before All Things were made by him and without him was not any thing made that was made The VVisdom speaks it self as brought forth set up Of the Reason It is said we Beheld his Glory as the Glory of the only Begotten of the Father full of Truth that is wisdom as before Explained The wisdom saith of it self I was daily his delight rejoycing always before him The Gospel saith several Times of the Reason This is my Beloved Son In whom I am well pleased The VVisdom saith Rejoycing in the Habitable Parts of his Earth and my Delights were with the Sons of Men. Of the Reason it is said He was made Flesh and came and dwelt among us all these Paralellisms plainly shew this Wisdom and this Reason are the same And He is That Word who is said to be Living Powerful sharper than a two edged Sword c. Heb. 4.12 Rev. 1.16 And that awful Person That He with whom we have to do as he hath it and it cometh out of his Mouth so it is the Sword with two Edges so sharp as to divide between the Sense and Spirit and all things are immediately open and manifest and naked in its sight because in his sight whose word it is and who is himself the supreme word and wisdom § 4. The word of God as spoken and written and given out from Eternal Wisdom and Reason gives together with those truths that are above the Illumination of the First Creation and therefore Mysteries All those Truths that are so just and level to the Intellectual Nature of Man as he was made in Knowledg Righteousness and True Holiness that tho they are much obscur'd and effac'd and many of them lost and the Ability to Form Idea's and Apprehensions of them in some almost and in some altogether extinguished Yet partly by the Reserve Jesus Christ as the Eternal VVisdom and the Son of the Father in Love and Grace as well as Truth and as the Redeemer hath made and partly by the Enforcing and Invigorating that Light Those Truths cannot but be acknowledged by the Mind and Conscience of Man so far as to condemn the Violation of them by Evil Practises and to Restrain those Evil Practises and to make better Human Conversation and Manners Therefore they appear absolutely necessary for Human Society and to pass into Laws but that excellent and Illustrious Light in which they at first shone out so as that the Mind and Spirit should tast the full sweetness and perfectly resign to them is not Restored but by a Supernatural Re-Illumination and Renovation in which regard even those Truths whose Implantation and the Power of Forming Ideas of them were at the first Natural are now become Supernatural and mysterious and require a new Writing in the Heart as to the first Excellency and Spirituality of them § 5. The Eternal Wisdom Reason and Word by the Light and Spirit with which they are given gives Testimony to those truths of the First Creation in the Heart of Man so far as they are reserved sustained enforced according to the First Implantation or Writing in the Heart and then it receives Testimony from them to those supernatural Truths that it delivers together with them As he it is that Finds out the Knowledg of witty Inventions As Letters writing Printing the Compass c. All that we admire so much and that have obtained general Approbation and Use and make so honourable the memory of the first Inventors in what Science or Art soever are from him as the Supreme Original In all these we hold our Reason by Him who is above our Reason even him who hath that Name which none knows but he himself who is therefore supreme Mystery we hold all by Grace from him how unthankful then is it to hold up our Reason against the Grace against him by whom we hold it or against the Mystery of Him and His Grace For there is not an Idea rightly Formed nor one true Ratiocination not one witty Invention for good use not one Righteous Law or wise Decree but it is as things are now by Grace through the Mediator and from him as the Saviour thus far of All Men and in these Regards Tasting Death for every Man but though the World was at first made by him and is yet upheld yet this great Light Shineth by his word in Darkness and the Darkness comprehends it not knows not him from whom it comes No not altho the First Engravings of the Law on our Hearts are so far as they are Reserv'd or Re-enlightened by him and tho with such a variety and free Dispose to some and not to others Yet They to whom greatest measures are given except a higher Grace be given also thro' the great Degeneracies of Human Nature lift up those higher measures of Reason highest against him which plainly shews how little Reason can effect by it self in things above such an Illumination as is given to it § 6. As our Lord Jesus Christ the Eternal Wisdom and Reason of the Father is as in all Intellectual Beings Reason is an Essential word within the mind it self and as he Declares the Father by Inspirations of Creation and Mediatory Sustentations of all Intellectual Beings in their Intellectual Irradiations and Motions so he in a Supreme Government and Conduct by his Spirit hath Issued out into all those Declarations by his Prophets Apostles and other Servants of his peculiarly Employed by him which when spoken and as now Collected into Scripture we call the word of God the subsistence to which the Eternal Wisdom and Word of the Father gives Christ yesterday to day the same for ever And as he is in that word the supreme Self-subsistent Word so he hath made known all Supernatural Truths Truths of the New Creation and flowing from Redemption by his Declarative Word in the Scriptures the same word that gives the first gives the other also and the very Truths themselves of that Supernatural Elevation and Excellency have bright Beams of those first truths essentially united to them throughout shining within them Sparkling out of Them and round about Them by which they may be known to be of God and are by their Weight by their Purity by their Heavenlyness by their entire Excellency Distinguishable from the Mystery of Iniquity Thus we find the Gospel of Christ as full of Supernatural Truths Phil. 4.8 so full of what ever is
Reason determines Mystery or no Mystery it is most necessary therefore to Examine wherein the true nature of Reason consists ascending up to the Supreme and Eternal Reason and coming down by the several Scales and Degrees of Created Reason and in Created Reason to consider it as Upright and Entire and as Fallen and Depraved To make therefore the Exactest enquiry after the Scripture-notion of Reason comparing it with the intimate sense of Man-kind if that sense be duly Reflected upon shall be the first part of my undertaking § 2. The very force and weight of the word Reason and so of Wisdom Vnderstanding Truth leads to some supreme wisdom and reason for every name and pretence to these high and excellent things cannot be themselves And yet one pretence would be as good as another and the loudest sound like the strongest sword would carry it were there not some Absolute Wisdom and Reason by which all the various pretensions are to be Tryed and Determin'd § 3. We find among Men There are various Degrees and Elevations of Reasons and Wisdoms as we may stile them or of Vnderstandings some Higher and some Lower and we Naturally Appeal from the Lower to those we judg Higher till we come to what we esteem Highest And if those various Vnderstandings or Reasons are at difference among themselves we cannot but acknowledg our selves obliged and we do necessarily acquiesce in what we judg the Truest and the most excellent Understanding If we are sincere in our Search after and desire of Truth § 4. It is true this is because we do if we do as Intellectual Beings Ought Try and Examine and reduce all to some infallible Standard in which we can acquiesce and of which we have a Sense within our selves And He Or that which we find comes nearest to that Standard we most defer to and acquiesce in and cannot but do so which Argues we have all a Sense or Consciousness of some Absolute perfect Standard of Wisdom or Reason without Agreement with which what would be Reputed Wisdom is Insipience or Folly what would be reputed Reason is Irrationality and Absurdity § 5. This Infallible Standard if we make a curious and home Reflection upon it in our selves we cannot conceive of as One Abstracted Norma Rule or Line of Wisdom and Reason that doth not know it self or doth not it self know that it knows or understands That doth not Judg so as to know that it Judges and That cannot pronounce and declare according to it self and know it does so For this were such an Allay and Degradation of its excellency as is most intollerable once to suppose It must be therefore some Living Self-knowing Self-intelligent Being He or That which teacheth Man Knowledg shall not It or He know Even All Perfections of Being Omnipotence Omnipresence Eternity necessarily lead to that Self-knowing Self-intelligent Living Being who is all those Perfections And in Universal Sense and Character of Language is the Divine Being GOD who is All these and knows he is all these and who is Able even by the very Perfection of his own Supreme Wisdom and Reason uncontrollably to know even by that very Reason that he is that infallible wisdom Reason and Vnderstanding and All who reason cannot but acknowledg he is so but if there were any such Abstracted Dead Law stiled wisdom or reason God derived the Rule and Measure of his Understanding and Actions from and referr'd them to that were not Himself and his own Being He were not then Supreme but Accountable and Apostate Spirits might maintain an Everlasting and Undecidable Plea against God whether God or they themselves came nearest to that Rule but the Glory Lustre and Claritude of his Being declare him that Supreme wisdom and reason and the Rule of it and Devils Believe and Tremble Here then is the First and most Fundamental Notion of reason or wisdom The Father of Lights the Father of Spirits with whom is no variation nor shaddow of Turning is the Supreme Absolute Infallible Reason or Vnderstanding and to speak of Reason and not to Acknowledg him Supreme it is not to know what we speak nor affirm CHAP. II. Of the Excellencies that are to be Attributed to the Infinite Wisdom and Reason and that we Know cannot but be so Attributed § 1. WIth this Eternal Wisdom and Reason are all Idea's of Being not only Existing but possible to Exist in the Pure and most Exquisite Truth of each who gives a possibility of Existence to them if Infinite Being pleas'd For Infinite Understanding and Reason is the Origin and Exemplar of all Ideas the Test by which they are Tryed the Beam at which they are weighed whether Just and True or Counterfeit False and Light and the Immense Repository from whence they are Deriv'd Even as Infinite Being is the Source and Fountain of all Being and thus this Eternal Spirit Mind and Reason Sees by and in it self or in its own Spirit it s own Infinite Being and in that Infinite Being all Beings that have been are and ever shall be or that if he had pleased might have been or may be if he pleases to have them be according to their several Natures Distinctions and the Ideas of them He holds all in himself as the Fountain of Being and according to his own will concerning them All these are Held § 2. Hence arises that great and excellent word and notion Truth which is a Correspondence between Being or Reality and an Understanding Beholding and Looking upon it with Judgment any pretended Idea's that are not according to Things are Fantoms and not Idea's all other Apprehensions Conceptions Notions Conclusions that Created Understandings can Form are nothings if taken out of the Understandings that Formed them Because Created Understandings cannot touch them into Being as Increated Can and not only so but Reality and Truth Rushing against them breaks them to nothing even within the Understandings that Form'd them finding things so much otherwise And which we ought well to consider Truth and Reality take hold of Those who had no Idea's of them and to their Full Perfection of those who had only Inadequate Ideas of them as the words of the Dead Prophets took hold of the Jews Zach. 1.5 because from God however Insensible of them of the Fathers who heard them and Believed them not and of their Children who were not Born when they were spoken Now Truth is Infinite even as the Divine Being and Understanding is and of unexpressible multiplicity as the Divine Displayes in the Works of Creation and Providence are Deep unfathomable and unsearchable as the Counsels of his Will are till Revealed § 3. The Relations Aspects upon mutual Respects Proportions Operations between Being and Being with their whole state from the Infinite Increated Being to the Highest Created Being and so from one to another to the very lowest of Beings are next to be Considered some of which are Evident to Reason by Sense some by
that there is truth so far they are to be received But the Reason transposed perverted distorted in the Love of Evil is in nothing to be confided in for its own sake nor is a whole Council of sinful Fallen Men to be confided in in any one Point because they have Fail'd in so Radical a One as to have sinn'd they may not attend to some one great Principle that bears up such or such a truth Even as in that Radical One And though they may Acknowledg and Subscribe to many Holy Rules and Live in Obedience to some yet this as shall be further offered flows from Grace towards some and in others from a Righteous Judgment of God who as he holds fast all Holy Truths in himself so Demonstrates them by others as he pleases Variously But it still remains no such Judgment or Understanding or Reason is to be trusted on its own Account And all the Truth and Good that is in the World is to be Ascribed to other Springs as we shall see § 7. We know in our selves as we are Beings of Reason Every Intellectual Being hath an Internal Annunciation to it self and within it self according to its comprehensions of Reason that is even Consubstantial to it self and according to which it Declares it self to other Intellectual Beings by external Enunciation or Elocution And these are so much reason that both the inward and the outward are expressed by Reason it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are the great Distinction of Man the Creature of reason from Creatures of no reason That Angels have within Themselves such Internal Notices of their own Comprehensions we are most assured by our own Experience and that they have Enunciation to other Intellectual Beings of their own order we cannot doubt in Allusion to which the Apostle speaks of the Tongue of Angels The Excellency of God's Internal and Declarative word I will Discourse on another Head but to speak of what will not be denyed by any who acknowledg God and Scripture the word of God it 's this That if Infinite reason Wisdom and Truth hath condescended to speak there is no such speech in the whole Creation as His Word and the Records of what he hath spoken to contain in it self and to Reveal Mystery and no other but his Word can be proper for either Seeing External Speech is Govern'd by inward Intellectual Power of Enunciation as the one Excells so does the other If therefore the understanding and reason of God be the only Infallible reason his Enunciation and Declaration can be only Infallible Reason in us was his word and would be so if it were the same he gave But it is now fallen And this Assures the Excellency of the Word of God spoken or written There is a Declaration or Voice of God in the Creation declaring his Infinite Wisdom and Understanding to the Intellectual Creation according to their First Creation but the word of God declares the Counsels of his Will in Receiving of Fallen Psal 12.6 Prov. 30.6 and Lost Man Every word of which is pure as Silver tryed in a Furnace of Earth purified seven times and whosoever dares to add to it of his own as if it were the same or equal will be found a Lyar that is a Forger and Deceiver or a Reason falsly so call'd § 8 Every rational Being or reason hath in the motions of reason a Force Might Spirit of reason or presence of it active in himself and impressive on those to whom he declares himself according to the Degree and Excellency of his reason and by which he looks back upon himself and is Conscious of the reason that mooves in and from him and knows that he knows and this gives Life to the inward Notions and Notices or that inward word of reason and to the Communications or Enunciations of reason to other Intelligent Beings This assures there is in the Divine Being the infinite reason an Infinite Spirit and Power of Wisdom and Understanding of which in its highest Excellency I will further speak by his own Assistance But in general Apprehension Job 36.22 Job 32 8. God Exalteth by his Power none teacheth like him There is a Spirit in Man but the mighty Breathing of the Allmighty gives him Vnderstanding a mighty Energy or Spirit from God the Supreme reason and Understanding This we cannot but acknowledg and Ascribe to the Supreme Understanding For if we find it in such Reasons as we are one towards another a Communication with some peculiar Efficacy according to the Reason that does Communicate or the Reasons that Communicate one with another How much more is it to be acknowledged to the Infinite Reason Teaching man Knowledg and therefore how can any Gracious Aproaches by his Spirit to the Souls of his Servants Inlightning and Teaching them be Denyed CHAP. III. Of Created Reasons and their various Orders and References one to another as Beings of Reason and of their upright and Fallen Estate and the great difference of their Reason therein § 1. I Have thus far considered the Paramount and Transcendent Infinite Being Wisdom Truth Reason By those Tracings of Reason as in Us not only Finite but Degenerate Spirits or Beings of Reason that whatever true Lines thereof are Discoverable in us may lead us up to the Infinite and Infinitely Pure Original and shew us the Immenseness of his Perfections For it is certain Intellectual Spirits cannot be made such or continue in any Activity as such but that God the Infinite Intellectual Object and most Intelligible must needs be seen by them in his Great Perfection and Attributes But I would now consider Created Intellectual Beings and such as we cannot but by our Reason Divine are of a Higher Sphere and Order than our selves and Scripture makes known to us as Seraphic Angelic Beings and among them Thrones Principalities Dominions Powers and so come down to Human Spirits in Bodies and observe upon these and the various Elevations of them and All in their State of Integrity and unfallen what may Direct us in our main pursuit after Reason § 2. All Created Spirits of what Order soever are Beings or Spirits Begotten by Creation of the Father of Lights the Father of Spirits in his own Image and Likeness and so are Intellectual Spirits and Beings of Reason by their very Being and Descent And in their first Creation they bear a Resemblance of the Eternal Wisdom and Reason in every one of the forementioned particulars as hath been already sufficiently to the present purpose Remark'd concerning them And as there is an Original Begetting Breathing or Creation at First so there is a continual sustentation of Intellectual Beings so far as they are in their First Estate or are but preserved in any Remains of it and according to the Degrees of their Creation and Sustentation or as I may call it their Reservation in an Intellectual State Jude 6. notwithstanding their Leaving their First Estate and
Forsaking their own Habitation They are in Dependence upon their Supreme a Standard of Wisdom Reason and Truth to themselves within themselves Psal 36.9 yet so that in the Original Light Truth Wisdom Reason they see this Light and enjoy this Priviledg that is they are Intellectually Seeing Discerning Spirits Beings of Reason As the Spirit of a Man is the Candle of the Lord a Light shining in his Light Prov. 20.27 Job 35.11 who Teacheth Man Knowledg more than the Beasts of the Field and the Fowls of the Air Thus as before-said There is a Spirit in Man and the Breath of the Almighty giveth him Vnderstanding § 3. But yet it is always to be Remembred In their very Original Creation without the consideration of any after Abatement or Diminution they are but Finite and cannot see beyond the Limits and Bounds of their Creation either to Find out or Judg of what is Above and beyond Them Any more then the Eye of the Body because it is a seeing Organ and the Light of the Body can see at too great Distance without the help of Telescopes or when the Object is so Great as not to be measur'd by it but by the Help of Mathematic Instruments or so Minute as not to be Discern'd but by the help of Microscopes § 4. Of Intellectual Spirits There are by the very supreme Dispose and Arbitration of the Infinite Understanding and Reason various Spheres and Orbs Higher and more Ample Lower and more Narrow One Star differs from another Star in Glory There are Intelligences Angelic and Human. In the Angelic the before observ'd Thrones Dominions Principalities Powers which Eminencies Arise from different Glories of Understanding and so we know there are different Elevations of Human Understanding whether by the Immediate Hand of the Father of Lights and Spirits or the Disposes of Providence in the Fabric of the Body or the Opportunities of Education State and Condition in the World â—râ—v 18.1 Separation to Intermeddle with Wisdom through earnest Desire But no Intellectual Created Spirit can by vertue of its being Intellectual Transcend its own Sphere The highest Created Spirit cannot Approach within any distance of the Increated or be supposed Infinite in its Reason because a Spirit For God is The only Wise and his Vnderstanding is alone Infinite Psal 147. â— That therefore which is clearly known and within the compass of the Reason of Intellectual Beings of a First Magnitude may be above the Reason of those Below Them and so successively and Subalternately till we come to the Lowest but to the longhtyest Seraphic Understanding There are in the Divine Understanding Truths and Deeps of Counsels that are above the Reason of it so that it can be only said of the Infinite Vnderstanding There is nothing above Reason that is above it self nor contrary to it that is Reason and Truth § 5. But how much more must many and those very great Truths of God be above Reason to Fallen Lost Man so depressed and abased by sin that he cannot lift up himself but with great Difficulty in any Act of Understanding and whose Reason as hath been before more fully Argued can be of no Reputation because it can upon all circumstances consider'd give its ultimate Vote or Dictate for Sin For now the Intellectual Spirit being under an Aversion from the Father of Lights distorted by Lust and Love of Evil is easy of Access to the Father of Lyes Blinding and Bemisting it to whom it is now Turn'd How then can it form Idea's of Divine Things Behold the Proportions and true Respects of Things one to another Judg of Good and Evil of true Pleasure or Grief and Pain in a Moral Sense of Happiness or Misery How can it make true Inferences or Conclusions Rise up to the Holiness of the Law of God or receive his Manifestations of himself or submit to the Energies of his Grace it self so corrupted What was not Above it before Corrupted is now become Above it How much more Supernatural Revelations Nay They are contrary to Reason so Corrupted and Reason Corrupted to these Truths of God against which it moves in Array as Black Clouds and Vapors against the Sun and its Light So do Intellectual Spirits Angelic become Diabolic Rulers of the Darkness of this World and Degenerate Human Spirits against the Light and Truths of God and of his Word § 6. If it be said The Lusts of Men are not Reason It is True but as the Enquiry is in Job Where is wisdom to be found and where is the Place of Vnderstanding viz. in its Purity seeing it is hid from the Eyes of all Living Even as it is kept close from the Fowles of the Air Death and Destruction have heard the Fame of it with their Ears God alone understandeth the way thereof And if Man hath lost what God said to Him concerning it and is under Conviction how much it is Lost by Creation The Fear of the Lord that is Wisdom and to depart from Evil is Vnderstanding Wherein can his Reason be Now Accounted of All must be Resolv'd into what Solomon only found Counting Men one by one God made Man upright He made him him an entire Reason but he hath sought out many Inventions carrying a shew of Reason but Reason is lost A Distorted Reason is not to be confided in Such is that of All men In one Man only viz. The Second Adam Reason is found Eccles 7.27 § 7. If it be further said Shall we Allow no Reason nor Truth in the World Is It no Test to Try True and False Good and Evil by And if it be why may not Reason be Trusted in every thing And if it be not How shall we secure our selves from being imposed upon The Answer shall be given in its proper place undeâ— the Head of Revelation to each of these Enquiries by way of Answer to them as Objections § 8. But seeing this Treatise makes acknowledgment of Scripture by so many References to it I think to sum up this head viz. The Pursuit after the true Notion of Reason according to Scripture and our Inward Sense and Experience by giving the general Sense of Scripture upon the present State of Human Reason Wisdom and Understanding in our Fallen Condition that we may see how far in the Judgment of That it can be thought of Value to Decide Truth by viz. This Above or contrary to Reason that is to Human Reason yea we might Ascend higher even to highest Created Reason the Reason of Unfallen Angels in whom God puts no Trust tho his Servants Fulfilling his Will and the Ministers of his Pleasure but charges with Folly comparing them with his own Holyness and Vnderstanding which is Infinite and therefore they cover not only their Feet but their Faces their highest Perfections before him For these Stars are not pure in his sight but as to the present purpose of Human Reason Zophar so near the beginning of
Lovely True Honest Vertuous of Good Report worthy of Praise even whole universal most unspotted Morality and the Supernatural Truths themselves are Orient with the same far every way above the Faded Blasted Wither'd Ideas or glozed Semblances of those who have spoken most Excellingly of them without that Light And herein is the Condemnation that men receive not supernatural Truths They Recoile not from the Supernaturalness but from the very Holiness Strictness Purity they are dazled with even that which was Implanted in First Creation They Love Darkness John 3.19 rather than Light because their Deeds are Evil and make a pretence of Prejudice against the Supernaturalness and that they have not Assurance such Truths are from God to shelter the Evil Works to which they adhere and upon which these Truths Shine so warm and bright and so sharply Reproove And thus the Gospel of Christ first gives Testimony to all Implanted Truth shewing to Man all that was written in his Heart fills up the Vacuities and Empty Spaces gives new Light and Beauty to the Defaced and lost Characters so that men may know in their own Consciences It is that First writing Restor'd and they find it so undeniably within themselves to be so that they cannot deny it And then Supernatural Truths so essentially united to Implanted and Both so Circulating one within another Supernatural Truths Receive Testimony from those Implanted Truths that if the one are so undoubtedly from God the other must be also and no one can reject revealed Truth but he must first disobey and Rebel against Natural and therein is Justly and Righteously Condemn'd § 7. Upon the whole then we may from Jesus Christ the Supâ—eme Reason Wisdom and Word of God and the Supreme Mystery derive this Tâ—ain and connexion of Truths 1. That Godliness Righteousness and Soberness being in the most inward Sense of Mans mind the principal Points of true Reason where ever they are found at fullest Dimensions and strongest Excellency Thre is highest Reason now in the clearest Light and Harmony and the proper Language of it These are so found in the word of God above the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Natural Implanted Knowledg of God now so obscur'd and ecclipsed by mans sin and Fall and above that excellent Light Creation Gives as David Psal 19. upon the compare gives the preference to the word of God above the Knowledg given from the Speech of Heaven and Earth 2. Who ever therefore is the Author of that Word is the Supreme Wisdom Reason and Word of God and that is Jesus Christ the Son of the Father in Truth Full of Truth the Living Word of God whose Name is called The word of God 3. That he who is the Supreme Reason Wisdom Truth and word of God as He is He by whom All was made so He is He by whom all is Conserved and Restored The Son of the Father in Love as well as Truth and full of Grace as well as Truth 4. He therefore Gal. 3.23 as he is himself Supreme Mystery and is therefore called Faith which is the Reason Supernaturalized for Mystery so he Reveals the Mystery of the Counsel of the Independent Will and Grace of the Father 5. He Reserves and Continues all the Light of the First Illumination by Creation that is found even where there is no Knowledg of Him All the Learning in Arts Sciences and witty Inventions He Dispenses All that Light and Knowledg Receiving for and giving Gifts even to the Rebellious under the Profession of his Gospel Psal 68.18 that the Lord God may have a Tabernacle among them 6. But Especially He as the Truth and Mystery Instructs Savingly all his own Servants and by inward Light and Truth communicated to them Transfers by his Spirit from his word Supernatural with all Natural Truths into their Hearts so that they are at once The only true Men of Reason and the Mystae the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Instructed in the Mysteries of the Kingdom of Heaven So that as in Christ himself Supreme Wisdom Reason Truth and Supreme Mystery whom none Knoweth but the Father and they to whom the Father Reveals Him Reason and Mystery are Vnited so in All true Christians Reason and Mystery dwell together All Natural and Supernatural Truth according to Godliness but Supernaturally given and Communicated by an Illumination after the manner of the Communication of Mystery 7. Through the Delusion of Sathan under the Vizor of Christianity hath sprung up by falling from the Supreme Word of God and the True Mystery the mystery of Iniquity and Antichrist the Son of Perdition as the Pagans of old Fell from Natural Truth into Idolatry § 8. But because He who is the Supreme Wisdom Reason Truth and by whom all things were made and whose Name is the word of God hath a Title written on his vesture and on his Thigh King of Kings and Lord of Lords There shall be a Kingdom of Highest Illumination and Reason the Inheritance of the Saints in Light a Kingdom of Redemption the World to come of the second Adam wherein all mystery Natural and Supernatural shall be Finished or fully laid Open and Understood and then the mystery of Iniquity shall be wholly Destroyed when not only the Faculties of the Mind shall be Perfectly Restored by Renovation but the Organs of the Spiritual Body fitted to the Action of the Spirit and the Divine Being shall be seen in the Eternal Son Emmanuel in our Nature so far as it is possible for a Finite Being to comprehend an Infinite John 17.21.23 to which also in and by him Saints shall be United § 9. Thus all Wisdom Reason and Truth circulates with it self in the Eternal Reason and all his Oeconomy in his making the World in the Government of it in the Reserves of Truth and Reason in the mind of Man in any Degree now in the perfect Purity of the Word of God and in the World to come or Kingdom of the Eternal Reason and word of God so that we may Argue from the one to the other with great Assurance If there be Wisdom in the Laws of Creation and Providence there are certainly Laws of Holiness Righteousness and Soberness every way corresponding them the Fear of the Lord in man Departure from Evil cannot but answer the Ballancing the Clouds and the weights for the wind c. If we have any such Laws of Wisdom and Equity in either Kind there is an entire System and Complex of Each if an Infraction had not been made by Sin On the other part if there be a Renovation of the Laws of inward and outward Holiness in and by the Redemption of Christ and the New Creation in his Redeemed The Restitution of the Creation wherein soever it Grones and Travels in Pain until now and the Administration of its Government shall be as Glorious when it shall be Delivered from the Bondage of vanity and corruption whereunto it was
CHRISTIANITY The Great Mystery IN ANSWER to a late Treatise Christianity not Mysterious THAT IS Not Above Not Contrary to Reason In opposition to which is Asserted Christianity is above Created Reason in its pure Estate And contrary to Humane Reason as Fallen and corrupted and therefore in proper sense Mystery Together with a Postcript Letter to the Author on his Second Edition Enlarg'd By T. B. DONDON Printed for W. Marshal at the Bible in Newgate-Street And John Marshall at the Bible in Grace-Church-street 1696. TO THE Truly Christian Readers I Have I hope through the Grace of God with a sincere Christian Zeal desired to Argue for the Glory of the Truths of the Gospel under the Honourable Title of Mysteries as they were once for All delivered to the Saints according to the best Methods of Discussion and Ratiocinative Debate from Scripture Reason But behold I first shew to my self and to you a more Excellent or Transcendent way That is Receiving the love of Truth or Truth in the Love of it and with those mighty Energies and Efficacies of it upon the Heart and Life David observing Men making void the Law that is the whole Doctrine of God in his word was Holily Enflam'd upon it Therefore I love thy Commandments above Gold yea above Fine Gold Therefore I esteem All thy Precepts concerning All Things to be Right and I hate every false way The best Antidote against the Poyson of an Infectious Air or Age is the inward Experimental Sense that God hath chosen us to Salvation through Sanctification of the Spirit and Belief of the Truth The most distinguishing Test of Truth that it is of God is self-Resignation and Obedience in doing the Will of God The Witness of the Father the Word the Spirit when we have it in our Selves can alone enable us to set our Seal to that Truth The Conscience purged from dead Works to serve the Living God by the Blood Offer'd by the Eternal Spirit and the Blood of the Everlasting covenant making perfect in every Good Work to do his Will and working in us what is well pleasing in his Sight are the most Assuring Seals of the Eternal Godhead of our Lord Jesus Christ in such an Antichristian Time The Gates of Hell All the Reason Policy Wit Authority of it cannot prevail against a Christian so founded on that Rock The Work of Faith with Power according to that History of Believers Heb. 11. does above All display the Mysterious Efficacy of it which none know but they who have it That it gives a presence of its Objects above all that Sence can do of its proper Objects and a Demonstration of its Idea's above all that Reason is Able for For it can prevail Above both when they would carry contrary to its Scope and End and Impowers to Action far above them by vertue of that Hypostasis and those its Demonstrations Let us therefore Bow our Knees mutually that the Father of our Lord Jesus Christ would grant us according to the Riches of his Glory to be strengthen'd by his Spirit in the Inner Man that Christ may dwell in our Hearts by Faith that we may comprehend with All Saints the Heighths and Depths the Breadths and Lengths of what passes Knowledg That we may be filled with All the Fulness of Him who can to perfect Mystery do above All we can ask or think and yet to shew it no Blind Chimerick or Imaginary thing By a Power that Worketh IN us To Him be Glory in his Church by Jesus Christ throughout All Ages Amen And in Regard of so many Antichrists Enemies to the Glory of Christ and of his Gospel in this Age and in the midst of us Let us Hereby know to our Consolation It is the very Last of the Last Time the Time for God to Work for the Consuming the Grand Antichrist and all the Lesser Antichrists that come out of his Smoke with Him The Lord Hasten it in this his very Time So Joyn I beseech you in Supplication with your most Humble Affectionate Servant In our Lord Jesus T. B. THE PREFACE THere hath Lately Appeared in Print A Book Entituled Christianity not Mysterious And It Vndertakes to Shew There is nothing in the Gospel Contrary to Reason or Above it And that no Christian Doctrine can be call'd A Mystery The Writer Conceals his Name and I do not desire to make Enquiry after it For it is not a Name but Truth and Weight of Discourse I would Insist upon Nor would I if I could make Any Reflexion upon Persons Having All Reasons in my self for Humility in Regard both of Consciousness of my own Weakness and also of Vnworthiness I would deal onely with Things and Treat them as They Require to be Treated That All may Rest on the Merit of True Reason according to the Word of God and not on Sallyes of Wit or Satyre And that All may be Managed with a Gravity Condecent to the Mysteries of Christianity and with Reverence of Scriptures as All who Discourse in their Defence ought to Speak and Write I desire to observe the Apostolical Rule To give the Apology of the Hope of Christianity to Those who Ask for it with Meekness and Fear and in Meekness to Instruct If Any oppose Themselves If God Peradventure will Give them Repentance to the Acknowledging the Truth I could Have Heartily wish'd that even the Writer of the Treatise I Design to Review had Avoided any thing that Looks so Like Ridiculing and Exposing as that Dialogue between the Doctor and Parishioner p. 112 c. and Left his Reader to Bow before the Majesty of Evidence as He expresses it wherever he Found it and had Forborn that as Least Indecorousnesse of Expression towards Persons of so Great Veneration for their Accomplishments of Holiness and Learning as also their Early Profession of Christianity I mean The Fathers whom He calls p. 5. The Herd of the Fathers as if because of Their Reverence of the Mysteries of the Gospel above the Pretensions of Reason They were to be Look'd upon as Irrational not to say Worse A Vein of clear unsullyed Reason especially Bowing before a Greater Majesty then what we are too suddenly prone to call Evidence I mean the Authority of God in his Word I value above All Flourishes tha serve the Reader 's Diversion and Airyness rather then his Instruction and Benefit I am glad to find so many Reflexions on the Mystery of Iniquity and the Depths of Sathan as I hope they will shortly be Vniversally deem'd and spoken of I mean That of Popery or Antichristianism so Great an Eclipse upon the Glory of True Christianity because Scripture hath so often Doomed it to Impenitency and Perdition But I cannot but look upon it as most Injurious to Parallel in any Degree with it those Forms of Sound Doctrine so often Reproached under the Name of Systems or Systematic Theology wherein any have taken care to keep especially Close to
Scripture and those Intellectual Exercitations upon them are suited to Men of Thought and Contemplation though not so Familiar to Common Readers or Hearers who may yet have those Difficulties Masticated and Prepared for them by more plain Discourses I do not yet Plead for Binding Men's Faith and Consciences to any Words or Form of Words that do not especially in Christian Mysteries Keep as close as may be not onely to Scripture-Sense but to Scripture-Expressions with as little variation as is possible Comparing Spiritual things with Spiritual and that they who do this come nearest to the Thing as the Author speaks though with what Design in his Explaining of those Words p. 5. I will not undertake to Judge Let him therein Stand or Fall to his own Master The Things that give me Scandal in the Treatise are First The Boldness and Insolency of the Frontispiece so very Contemptuous and even Contradictory to the Constant Language of the New Testament Styling the Gospel Mystery and its Truths Mysteries whilst that openly Bears out Christianity not Mysterious this savours of Too mean an Esteem of the Sacred Stamp and Superscription and the Images it gives of Things and Highly Countenances Antioscripturism which yet the Writer would Appear not to have any Favour for I look upon it as a Just Occasion for a Christian Zeal against it That the Deists as the Men of Reason and Virtuoso's as they would be Thought in Religion Take the Pretensions of this Treatise as Service to Themselves Finding so much settled in what They Account Their own Territory and Demesne Reason and Free-Will And in the mean time they Act the Part of Ananias and Saphira They Keep Back or Withdraw some Noblest Principles of the Gospel on these very Interests To which Secret Service one cannot but Suspect this Discourse is Devoted I cannot but be Troubled The Observing Atheist with whom the Deist is in a Close Allyance Rejoyces to find his Account in this Suppositing a Dead Child of Reason and Free-will as they now go amongst Men in the Room of that Living Spirituous Christianity of the Scriptures or at least That it is Divided between a Nominal Faith and a Philosophy that is indeed Vain and Science Falsly so Called The Beaux-Esprits The Men of Ayr and Wit are pleas'd with Meeting the Sacred and Awful Mysteries of Christian Religion under Burlesque and Railleny which ought to Affect the Sincere Lovers of it with Sadness and Lamenting such a Prophane Temper of the Age. I will not Deny That some not to be Looked upon with so Ill an Eye as the Former who do not Closely Inspect nor Penetrate the Scope and Tendency of such a Discourse but suffer Themselves to be Impos'd upon by Palliations and Pretences think it Innocent But even this Deserves Lamentation as shewing a Soft and Tame Surrendry of the Faith of the Gospel or a Gallio-Like Spirit that does not Generously and Genuinely Care for these Things But All who more Wisely and Discerningly Consider such Dissertations in their Spring and Issue are Aware How Destructive to and Subversive of the Doctrines Life and Power and even of the Profession of the Gospel they are On the Whole therefore I make this Solemn Profession with Appeal to Him who Searches Hearts That I have no other Design in this Answer but the Glory of God in the Blessed and Glorious Gospel of his Son the Salvation of Souls That they may Buy the Truth and not on Any Fair Glozes Sell it And therefore I can with All Humble Supplications and Assurance Commend the Vndertaking to the Divine Acceptance in and through the Mediator and to His Blessing upon it to the Approbation of Sincere Christians and to the very Reason of the Adversaries between God and their own Consciences THE SCHEME OF THE TREATISE Christianity not Mysterious and of the Answer to it THE Fairest and Clearest Method for the Attaining Truth in any Debate is the Plainest Laying Down the State of it or Giving a Scheme of what is Agreed on Both Parts of what is mainly in Difference and of the Principal Topicks of Argument on each side These therefore I would lay down in one View P. 40 4 c. 1. There is an Acknowledgment on Both Parts of the Divine Original of the Gospel and of its Truths That They are from God The Advantage of which in Deciding this Controversy is That whatever is regularly Argued from Scripture and from the very Stream and Current of it is to be Own'd Receiv'd and Rested upon as Truth by each Party and is undoubtedly Agreeable to Right Reason and Right Reason to it 2. There are yet Truths of the Gospel P. 40 41 c. that could never have been Found out by the Truest or even the Highest Created Reason seeing they are the Deeps of God and can be known onely by Revelation from Himself The Advantage of this Acknowledgment is That in Regard of the Original of the Truths of the Gospel whatever of Adorableness and Exciting Profoundest Reverence is Imported in Divine Mysteries is for ever due to the Truths of the Gospel as in their Unsearchable Spring and Origin And this certainly ought to have Moderated a Zeal without Knowledge or Due Consideration of All that do but Acknowledge so much in De-Mysterizing them if I may so speak or Laying them Common This should Conciliate to them most Humble Veneration and Love as Inestimable Pledges of the Good-will of the Supreme Being to such Unworthy Despicable Creatures as we the Children of Men Are to whom the Gospel is Vouchsafed and even of Condescension to Angels whom Sacred Writing shews to have an Interest at least of Beholding with Admiration and Delight And besides this there are Reasons as will appear that what is so Originally Mystery should be always so till such a State of Perfect Comprehension as wherein All Mystery shall be Finished 3. It is Acknowledged That the Gospel is prepared Sect. 2 3. Chap. 3d. and even Gloriously Accomplish'd to Inform and to Illuminate And that it was Attended with an Undoubted Evidence and Demonstration of the Power of God in Miracles that might give All Assurance and Satisfaction to the Reason and Mind of Man That it was and is from God The Advantage of this Acknowledgment on Both Parts is That hereby First There is an Unpassable Gulph Fix'd between the Great Mystery of Godliness and the Mystery of Iniquity which is a Mystery of Darkness as Darkness it Self and its Miracles Lying Wonders that is Wonders of Darkness Like only to the Foul Idolatrous Mysteries of Paganism and its Fables as Scripture continually shades the one by the otheâ— Let there therefore be no shade of Reproach cast on the Gospel Notion or style of mystery from the mystery of Iniquity seeing the One is separate from the Other as Light from Darkness or as Heaven from Hell and that by Scripture it self which though it uses the word mystery so continually as
a Vessel of Honour and Proper to its own Divine Truths hath yet set Antichristianisme the Counterfeit of Christianity under the Title of a Counter-mystery also the mystery of iniquity 4. It is from hence Agreed on Both parts that Faith is no Implicit Sequacious Blind Assent but a Grace of Greatest Wisdom and Understanding Full of Clearest Light and Perceptions of Truth Able to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very Presence or Solid Argument of Things not seen the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Demonstration of Things Hoped for The Advantage of this Agreement is that if notwithstanding this There shall be Found some Intimate and even Essential Reason why mystery should be Acknowledged mystery and that even because Faith is so wise and Intelligent a Grace It will then come home to the Decision of the Main Point whether Christianity be mysterious or not and it will be Decided for it 5. We are Both One That we have not Adequate Ideas of the Truths of the Gospel nor Behold the Essences of the things therein no more than we have Adequate Conceptions of the Divine Being or Attributes or can Behold the Divine Essence Nor have we so much as Adequate Conceptions of Things in Nature nor can behold their Essences The Advantage of this Acknowledgment lies in this That one Undenyable Sense of mystery viz. Some Kind of Concealment and Reserve is Found in the Truths of Christianity There are such Secresyes in them that we cannot by our selves have Proportionate Apprehensions nor Adequate Ideas of and yet that this cannot be a sufficient Reason of mysteryzing them But if there may be Reasons given why their Hiddennesses should be called mysteries and the Secrets of Nature not on those Reasons styled mysteries Yea if some Reason of Great Value may be given why the Truths of the Gospel may be called mysteries more particularly then the Divine Being and Attributes which yet cannot be Found out to Perfection This Acknowledgment may be very serviceable and conduce much to the Stating the Principal Point now in hand 6. It must of necessity be Agreed by All that have Reverence for the Gospel and the Revelations of it That there are no Real Contradictions therein All such are to be Remov'd into the mystery of Iniquity with All Things that would come within the Verge of Religion and are of a Trivial Nature or which Falling under a Contradiction in the very Judgment of Sense can be likened to a Ball White and Black together or a Square that 's Round or a Cane without Two Ends. For all the Truths of Christianity are not only Free from Contradiction but known to be from God by the Heavenlyness Dignity Salutariness of their Nature Tendency to the Glory of God and to the Salvation of Souls But as to seeming Contradictions where the Seemingness is the Effect of the Weakness and Darkness of our Intellectual Powers and that are Dimm'd with the Vapors of Corruption and Steams of Lust and where the Objects are Pure Spiritual Sublime and we do not in our Grossness Comprehend them Herein a more strict Account is to be taken than the Author hath given 6. That to Understand the Truths of the Gospel so as to Receive Them the Prejudices of a Carnal Mind and all Lusts are to be Remov'd Men must be Humble not Proud Considerate not Hasty Diligent in Search after Truth not Slothful or Careless They must use their Reason and Intellectual Faculties aright The Advantage of this Acknowledgment on both sides is That it lets us into a Great Reason why the mysteries of the Gospel are to be Allow'd mysteries Because there is a necessity of Divine Grace to Enlighten and Conform the Mind to the Obedience of Faith 7. There 's a Supposition in the Treatise of Supra-Intellectual Truths that none can understand except their Perceptions be Communicated to them in an Extraordinary Manner as by New Powers and Organs And by the same Favour these Truths are Communicated from One to Another in the Preaching of the Gospel Now this Supposition I mean of Supra-Intellectual Truths and a Supernatural Manner of Communication at a Distance and so Coldly Supposed is That which I would endeavour to make good to be the Constant and Uniform Sense of the New Testament as appears by those Expressions of the Spirit of Wisdom and Illumination of which the Author himself takes notice Regeneration and Renovation of the Spirit of the Mind And I see not what Absurdity or Unreasonableness the Author can charge upon it since he owns There are Men Taught of God and that God wants not Ability Rightly to Inform them as necessary to such Communications p. 132. That he Himself does not suppose Absolutely New Faculties or Organs but as by New Faculties or Organs I look upon as a Great Truth of the Gospel In this Supposition therefore the Word of God which is sharp as a Two-Edged-Sword seems to me to have met him as the Angel of the Lord did Balaam in the way with a Drawn Sword Warning him that his Reasoning is in the Sight of God Perverse and to be cut in pieces by it Lastly Herein I am of the same Mind with this Treatise and the Author of it as that on which he Builds his Discourse throughout if it be but Explained Aright and That Aright as I suppose he will allow viz. For any thing to be mystery is to be Above our Reason Acting according to our Innate Ideas those that may be supposed to be Concreated with us or that we have a Natural Power to Form and to Reason according to in our present state And whatever is not Above these Ideas and our Reason acting upon them is not mystery though we have not Adequate Ideas or Perfect Conceptions of Things or Intuition of their Essences Now if Reason be taken in this Limited Sense there may be and as things are there must be mystery But if in a Supreme Absolute sense it is certain As there can be no Truth Above Divine Reason so there can be no mystery Contrary to Reason can only be supposed of any Truth as Corrupted Reason can be called Reason Or as Men will obstinately hold their Measure of Reason to be the Standard so that whatever is Higher or Deeper Longer or Broader then that Measure or Standard is not Reason but Contrary to it Now either of these is so Falsly called Reason that they have very little Interest in the strictest Consideration I confess of mystery But seeing This Corruption of Reason or Adherence to any Short Measure of though True Reason be now a Depravation Immedicinable but by the Lifting up of the Mind above it self by a Supernatural Power The Truths of the Gospel may too Truely be said to be Contrary to Reason and so mystery even as and more then if they were Above Reason only The Advantage of this Accord in the Description of mystery is That hereby a clear and distinct understanding of what is
an immediate intuitive Act of the Mind or Reason now herein even in these mutual Propositions and Respects Resides a second Apprehension or Notion of what we mean by Reason And all the Reason we have will defer to the Infinite Reason to be the infallible Standard of Reason and Truth herein For who as he can discern all the strait and direct the Branching out and Transverse Lines in Created Beings from one to another and the immediate Influences from himself to all Created Beings in whom all Beings have their Being even as they that Live and Move have their Life and Motion in him for all these he holds Originally in Himself and continually sustains and guides by himself even as he drew them out with so admirable Mathematicks that the Secrets of Wisdom herein are Double to all that is known to the wisest of Angels much more to the most Curious Human Investigator of what we call Nature And from hence arises an inexplicable multiplicity of Truth and so of the activity of Reason concerning it § 4. The Trains Deductions Connexions and Inferences that may be made from one Branch of Being and the Truths arising from it to another Branch of Being and the Truths Arising from That and so throughout from the several Connexions and Enterweavings of one with another come next under Account and are very particularly to be considerd For from the comparing and ballancing these one with another and the Idea's of them one with another flows what we properly call Ratiocination or Argument of Reason Now all these seeth and beholdeth by one Intuitive Act of Seeing the Eternal Understanding or Reason and no understanding can see or behold them but in his Light and according to his Infinite and Infallible Standard of Ratiocination nor can any Ratiocination upon them be Right but as they agree with and are according to this Infinite and Infallible Standard of Ratiocination who holds in himself and continually derives from himself those Bonds of Union and Links of Connexion things have one with another on which Ratiocination and Argument are founded and therefore cannot but know to Infiniy of Certainty and exactness for what we see but one after another and not with a Just Equality he sees together and with a just Poize of Each the want of which presence of and regard to all Idea's and the Equipoize of them was the Ruin of Angels What trust then can be to our due Congregating Compare and Ballance of Ideas one with another when we either leave out altogether or do not Righteously weigh some principal Idea as most certainly befell Adam in his Deception and Fall and yet herein even in this Ratiocination or comparing and librating Ideas one with another The Author of this Treatise places Reason and it is certainly the Fort-Royal of it altho what went before and what is to follow ought to have full consideration in our Estimate of Reason § 5. In those Accounts of Reason before insisted upon we may and I have endeavour'd to Argue from the little of Reason in our selves to the Infinity of Reason in the Infinite Reason Wisdom Understanding and Truth But in the Account I would now give of Reason I shall Argue from the Infinite Reason to all Finite Reason That no Reason Wisdom or Understanding can be according to Truth so that is not entirely Holy and Good and although we want this excellency of Reason yet we cannot but acknowledg it the excellency of Reason and Ascribe it to God the best of Beings and Reasons That Reason then is not to be acknowledged Reason nor worthy Trust in any Enquiry after Truth that can betray its Trust so Far as to Resign up the Will to any sin which according to the Law of Creation it hath in its Conduct and Power if therefore the Understanding and Reason did not turn away from good by Darkness or not brightning its own Beams but Receiving an even voluntary Eclipse upon them no Evil could be Admitted For it is indeed certainly true the Will of a Rational Being is one with its Reason and the Reason with the Will when ever one Errs the other Errs The wisest of the Fallen Angels is but a Prince of Darkness held in Chains of Darkness and his Fundamental Wickedness is in an Apostate Rebel Disloyal Reason Judging that Holiness Conformity with Obedience to the Supreme Being is not Good for him and so it is in us sinful Men and our sins and yet because There is Will in this Reason it is under an everlasting righteous Condemnation But The Infinite Reason is Infinite Holiness and Goodness He cannot be Tempted of Evil Jam. 1.13 neither can he Tempt any one If it were not thus he could not have made weights for the Winds nor weighed the Water by Measure Job 28.23 He could not have made a Decree for the Rain Prov. 3.19 nor a way for the Lightning of Thunder By the Wisdom of Infinite Holiness he Founded the Earth by an understanding of Infinite Purity he Established the Heavens by a Knowledg of Infinite Freedom from and distance from sin the Depths are Broken up and the Clouds drop down their Dew All the Ordinances of the Creation are settled and so kept in Order There are the same Mathematicks in one as in the other if the Creator could have Err'd in the one he had in the other also and if he could now so Err the whole Course of Nature would fly in Peices as the Apostle James intimates it endanger'd by the Wickedness of the Tongue And so it is in every Created Reason and particularly in Man if he can so mis-judg that all Circumstances laid together it is not best for him to be Holy Righteous Good his Reason is not to be trusted for any thing because it is his Upon his Credit that two and two make Four is not to be Received The Mathematicks of the whole Creation are Violated in him For when God made weights for the Winds Job 28.28 Rom. 2.14 c. He said to Man he fixed him as a Being of Reason in this The Fear of the Lord That is Wisdom To depart from Evil that is Vnderstanding This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that In-Written Law in the Heart of Man If he does not so Fear so Depart Reason as it is his Reason is worth nothing Prov. 3.8 The Wisdom that Founded the Earth c. Is to hate Evil It understands Righteousness Judgment and every good Path The Wisdom that can entertain Evil is then of no Value nor to be trusted in any thing as it is such a Wisdom For the whole of such a Reason is spoiled § 6. I know it will be objected Are not Evil Men great Philosphers Mathematicians Politicians and States-men but the Answer is The Infinite Reason Holds in it self the Truth of all Natural Prudential Political Wisdom and Understanding and so far as it appears by the Evidence of things themselves
endeavours to Rally and Re-unite it self because of that Corruption wherewith it is so Tainted and Defiled that even the Mind and Conscience of the Vnbelieving are Defiled Not only the greater Ignorance and want of Skill but the greater Enmity and Hatred to such a Superior Light stirr'd up as well as blinded by Sathan It Discovers and Detects it self of And all Directions Advices or Commands to Separate it self from that Corruption are but Prescribings to the Blackamore to change his Skin and the Leopard his Spots For this Corrupted Reason it self Teaches so and can do no otherwise to Refuse Divine Truth Jerem. 13.23 Hence have sprung all those Bold and Daring Efforts of pretended shrewdness of Reason and Argument Insolencies of it in Scorn and Raylery against the Purity of the Doctrine of Christ That Arch-Fallen Reason the Devil Turnes himself into all shapes sometimes as a severe Rationalist sometimes as a Sarcastic Scoffer and sometimes is Transform'd into an Angel of Light and as a Zelot for the Honour of Christianity and therefore it is no wonder 2 Cor. 11.13 c. if his Ministers are Transform'd so also and even as the Ministers of Righteousness And all these very Shapes hath The Treatise we have to do with put on § 5. It will be said If Reason be not in a Capacity to Receive Revelation what shall Receive it Is it to be swallowed in Ignorance and Blind Obedience or by an Implicit Faith the Answer is The Infinitely Only Wise God Rom. 16.27 as the Apostle Adores him upon the very Account of the Gospel the Mystery kept hid and Revealed after for the Obediente of Faith hath prepared a New Creation a Regeneration a Renovation of the Spirit of the Mind viz. Faith a New Understanding and Light a Grace of great Wisdom and Intelligence and were it not for Confounding it with the Exploded Fallen Reason as men are so inclin'd to do who are so Desirous to be Teachers of Reason but not Rationally as the Jews were of the Law but not Lawfully not Knowing what they say nor whereof they affirm It might be call'd 1 Tim. 17.8 a New Reason that sees in and by and is wholly guided by Revelation in and from the word of God Dwelling richly in it in All Wisdom and Spiritual Vnderstanding And in this Light it Proves and Examines all Things and holds fast that which is good And that which is Above All In this New Creation and Faith the Light of it The great Redeemer by his Spirit Unites himself to the Renewed Spirit and Dwells in it which is a Spirit of Wisdom and Revelation Ephes 1.17 1 Cor. 2.12 and so Reveals the Deeps of God that we might know the Mysteries of the Kingdom of God and the Things that are freely given us of God § 6. If it be further Demanded Is the First Creation and the Reason of it wholly Antiquated and Removed in the New Creation The Answer is All the unchangeable and unmovable Parts of it are comprehended and taken into the New Creation and much Exalted And even as to men Unrenewed and before Renovation The Great Redeemer hath laid hold upon and made a Reserve of some great Principles of Truth and Reason or Re-imprinted them in the Minds of Men in General and the Law is Written in the Heart Rom. 2.14.15 even of the Gentiles for many Great and Wise Ends of the Government of the World And that These may give Testimony to the Holiness Purity Diviness and Wisdom of the Truths of Revelation They are a kind of Rude Draught or Indentings which the New Creation takes hold of in the Minds of Men that they may know by them The Light of the Gospel is from Heaven and of God And on the Account of this They are Righteously Condemn'd who do not Receive the Truths of it so far as these Impressions of Natural Light Lead and it is certain here is the Condemnation of men that They have not Believed in the Name of the Son of God Joho 3.18 because they loved Darkness rather than Light and that because Their Deeds are Evil And on this Account also even in Devils and Lost Spitits those Principles of so Great Light given in the first Creation are Preserv'd by God in Highest Actuation that do what they can They may Glorify His Justice in their Condemnation Thus is his way in the Sea and his Path in the great Waters and his Foot-steps cannot be Traced as yet or in the way of his present Government of the World He who is Light and in whom is no Darkness at All Causes Light to prevail to Condemnation where it hath not and does not prevail to Conformity and Obedience to it But in the New Creation Behold all things become New 2 Cor. 5.17 There is Inward Supernatural Illumination and the Power of Grace and Holiness Conforming the whole Intellectual Spirit to it and Comprizing also within it self the First Illumination so that it is known to be that First Illumination that Revelation hath yet taken wholly into it self that there may be no mis-judging by a Partial Light and yet the Testimony of that Light preserved Steered but Exalted Far above it self § 7. It may be largely Remonstrated upon how great Affiance there is due to the Light and conduct of Reason in the Government of States of Families of Human Affairs in all Sciences and Arts Astronomy Physick Mathematicks Musick Agriculture Architecture Navigation Manufacture and how certain and evident the conclusions that are made according to it are and what Trust therefore may be given to it in Religion But on the other side we ought to consider How much Darkness and Ignorance there is How difficult and slow the Attainments of Knowledg are How many things yet unknown How many Errors and Mistakes hardly found out and more hardly Corrected what great Differences and Disagreements of Judgments in most things pretended to be known And we shall have great cause to Resolve all the Honour and Glory we think so due to Human Reason into the Glory and Praise of the Infinite Reason Wisdom Vnderstanding Truth and Goodness who holds All Beings and Truths together in his own Understanding even as in his own Uochangeable and Immense Being else all had been soon Dissolved and who for his own Glory and Government of the whole Creation gives such and such Degrees of Assurance to the Understanding of Man in so many Things and yet Humbles it under so many and so great Failures That it may not presume upon it self especially in things relating to himself being convinced of its own shortness in what it is more easily sensible of Of all which Those last Chapters of God's Expostulation with Job are so great an Admonition I need enlarge no further upon it S. 8. It may in the last place be urg'd what security have we against all the Impostures of Paganism Antichristianism Mahometism and other Portentous
and Monstrous Opinions that may be imposed upon us under the Sacred Name of Revelation and things above Reason and not to be Examined by it If we have not such a Faithful Test as our own Reasan always present to us and that may guide us out of All these Mazes and Labirinths But on the other side It is a very great disreputation to Human Reason that so great Parts of Mankind have been Involved in these so Horrible Delusions and that it hath not guided them betterr and it leads us to the Profoundest Humiliation under the Sense of the Righteous Judgment of God upon his Intellectual Lower Creation fallen from him by Sin and so abused and deceived by That higher Angelis Apostate Nature called Sathan and to earnest Supplication to him through the Redeemer That that Blessed Time may come quickly when the Knowledg of the Glory of the Lord Esay 11. Hab. 2.14 and the Knowledg of the Lord shall fill the Earth as the waters cover the Sea and also to Adore him that we have the Light of his Gospel a much surer Guide than our own Reason as it is now and a much higher Light than it was before its so great debasement by Sin in which we find all the true pure Reason that we have Lost or that we have any Sentiments Foot-steps or Remains of in us or that we can find in our selves that may assure us as far as Reason can assure us It is of God and in which the things that are most above our Reason shed yet such Beams of Light upon our Understanding and truest Reason as Assures They are from the Father of Truth and not of Lyes awakening and Enlightning Reason while it raises us far above our Reason and wherein we have above all that Highest most Assuring Sealing Holy and Comforting Spirit the Spirit of God the only Paraclet the Advocate of truth within us promised to us for which we should always Pray with an Importunity that will not be ashamed that it may be given given to us and in which it is much better to Trust with all our Hearts then to Lean to our own Vnderstanding Tho they were as the Understandings of Angels Luke 1.5 Prov. 3.5 in which so great a Number of them trusting and not in that Higher Vnderstanding and Spirit Fell and are in Chains of Darkness to the Judgment of the Great Day So little Encouragement have we to trust in Created reason CHAP. V. Of the third Head Proposed viz. The Nature of Mystery THE two main Hinges of this Debate viz Concerning Reason and concerning Revelation as Above The Introduction of the 2d Head concerning Mystery or Contrary to Reason having been so far Treated of The further Discourse of Mystery may seem unnecessary seeing it is on both Parts agreed Above or contrary to Reason demtermines Mystery or not Mystery But because Mystery or not Mystery bears the Face of the whole matter in Dispute and especially because Reverence of the word of God and of the Truths of it as an Ark or Sanctuary of and for which the Spirit of God hath Separated and Sanctified the Word Mystery It calls for a particular Research how and to what Truths and for what Ends It hath so Consecrated it The Sense or Significaaion of the word it self may be derived from the Old Testament where we meet with the plain notion of mystery the Mosaic Types are presented as mysterious by the Veil thrown over Moses's Face even as the Apostle calls them Figures so we read of Secret Things Things kept secret The secrets of Wisdom Proverbs and the Interpretation of them Parables Dark Sayings of the Wise Prophetic Visions All in Figures some of them Interpreted others left under their Veils This Original of mistery is worthy to be preferrd as most Pure and Divine And there is a Hebrew word of very near found comporting with the Sense though never so applied by the Sacred Text viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which easily passes into the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And yet it might fall in herewith The word mystery was a word known to the Gentiles to signify the Secresies of Pagan Devotions Communicated only to their mystae peculiar Devoted Persons However those Rites were fowl and Idolatrous The Spirit of God was pleased to take it from those impure uses as the Merchandise and Hire of Tyrus to be Holiness to the Lord to convey the Apprehension of the Secrecy of the Truths of the Gospel as Revealed in it by himself at that Time that had been hidden before and at that very time from those who Believed not the hidden Wisdom of God spoken to them who were the Perfect or the Consecrated Mystae of it Thus as God was pleased to separate the Gentiles Rom. 15.16 and Sanctify them as an Offering to Himself by the Holy Spirit through the Preaching of the Apostles who were before as Vnclean so he pleased also to Hallow this word mystery however impure in its former use and to appoint it a Vessel of Honour to himself Let us now consider the importance of it in the Sacred Writings of the New Testament with the Reason of things that shall be Discoursed out of it and Universal consent of Language in it § 1. The Spirit of God makes use of the word mystery in speaking of the whole Frame and Complex of the Gospel the Preaching of which is said to be the Revelation of the mystery which had been hid in God Rom. 16.27 1 Cor. 29. c. 4. 1. Colos 1.26.27 The Preachers of the Gospel are called Stewards of the mysteries of God It is stiled the mistery of Christ the mystery of Faith the hidden Wisdom of God in mystery Ordain'd to the glory of Saints to whom it is given to know the mysteries of the Kingdom of God This mystery Now this so often Repeated Denomination of the Gospel by mystery not only as before but since the Rrvelation of it and without any mention of Revelation together with the calling it mystery shews It is an Appellation the Spirit of God much Delights in and hath made as one may say the very Title of the Gospel It is therefore very amazing Any one who professes a Veneration of its Records should be so Industrious and Buisy to tear it off and pull away this Seale It is most true Revelation hath much chang'd the State of mysteriousness in the Gospel but hath not so Removed mystery from it but that there is principal Reason that even surmounts the Clearer Revelation of it in the New Testament why the Title is still continued For it is plain mystery may be in some sense Revealed and yet be mystery still notwithstanding that Revelation Nebuchadnezzar's Dream was in it self a Revelation from God to that Proud Monarch Dan. 2.12 and yet was mystery till Expounded by Daniel because not understood So Daniel's Visions when he himself understood not The Prophets Researched upon the
the Assistances of its General Grace apply themselves with Humility and sincere desires of its Truth to the Word of God find great Sweetness and Satisfaction and an unusual Light ariseth in Opposition to Darkness The Entrance of thy Word giveth Light it giveth Vnderstanding to the Simple Psal 119.13 Eccles 5.1 2 Tim. 3.7 nothing is more Abhor'd by it than Superstition the Sacrifice of Fools the sillyness of even Women ever Learning never able to come to the Knowledg of the Truth All these things are to be remanded to Paganism and Antichristianism and are the Characters of the mystery of Iniquity Nor do the mysteries of Christianity consist in dark and cloudy Speculations or thorny Scholastic Disputes those oppositions of Science Falsely so call'd They are rather the Boldnesses of Reason that would bring down the mysteries of the Gospel under it self and the Artifice of Sathan so to entangle them whereas in their own pure Fountain the Word of God They are all profitable for Doctrine Reproof 2 Tim. 3.16.17 Rom. 15.4 Instruction in the ways of Righteousness and that through the Patience and Comfort of the Scripture we might have hope and they make often an outward Reformation where they have not the full saving Effect Gospel mysteries are not therefore the Monopoly or the Engrossment of a Profession Heb. 5.12 1 Cor. 4.1 or a Priest-craft every Christian ought to Aspire to be a Teacher and the Faithful Stewards of these mysteries to use utmost Diligence they may be so as the greatest Seale of their own Ministry Acts 20.26.27 Col. 1.18 Jud. 12.13 And woe to them if they shun to that end to declare fully the Counsel of God Teaching every man and Warning every man that they may present every man perfect in Christ Jesus Not Wells without Water or Clouds without Rain It is only for Order and Government sake and in Trust that this grand Office may be certainly Discharged that there is a distinct Presbytery who are only worthy of double or of any Honour at all but upon their Labour in the Word 1 Tim. 1.17 v. 13.15.16 and Doctrine and watching Night and Day to save themselves and those that hear them who might attend on this very thing and give themselves wholly to Reading and Meditation for general Profit A Guild for mystery is only proper to the Craftsmen of Diana the Merchants of Babylon the Priests of Antichrist False Apostles whose Reproach thrown upon the Gospel Their Lord will Return upon them and the Blood of Souls lost by their Unfaithfulness in the discharge of their Duty and to conclude this Branch Gospel Mysteries shall not be mysteries for ever but the perfect Comprehension of them is Ordained for the Glory of Saints and the Knowledg of them tho not perfect here yet shall end in the brightness of the Firmament to all the Wise in them and They who Instruct in them shall shine as the Stars whereas the mystery of Iniquity shall be consumed by the Brightness of the appearance of Christ and the Ministers of it go into Perdition those Planetory Stars are They for whom is reserved the Blackness of Darkness for ever Dan. 12.3 2 Thes 2.8 Jud. 13. § 5. The Reason therefore of so close adhering to the word and notion of mystery is that high Reverence due to the very word the wisdom of the Divine Spirit hath chosen 1 Cor. 2.13 c. 1.10 who compares Spiritual things with Spiritual if Christians should speak the same thing as the Apostle Admonishes who would not desire to speak the same word the Spirit of God hath so often used This is an Honour due to Scripture and to the Holy Spirit the Author but beyond this the Gospel Notion of mystery Keeps up the Reverence due to these great Truths for the sake of that Abysse of Wisdom Love and Grace from whence they Flow and puts us in mind always of their Original and that Riches of Compassion making known what had else for ever lay hid The sense hereof keeps always low all proud Reflexions on our own Reason and Holds in a constant dependence upon the Enlightning Grace of God This keeps the Divine Life at the due Elevation being laid up in Divine mysteries and Issuing from them by the Enlivening Spirit of God not Prostrated to Fallen Reason and its Power of Free Will as at the Highest but a more exalted Ethics or Moral Philosophy Hereby the Truths Revealed in the word are kept safe from Sacrilegious Violation or being Condemn'd at the Tribunal of corrupt Reason but Enthron'd in mystery far above reason this Gives the Adequate Account of miracles not only to assure the Revelations they Sealed were from God but to shew a Supernatural Power like themselves necessary to Enlighten the Understanding and to Sanctify the whole Spirit in conformity to them This gives Reason to an Earnest Desire of that Eternal Life and Happiness the Exceeding and Eternal weight of Glory shewn to be Incomprehensible as the Truths in which they are contain'd and that lead thereunto and which cannot be comprehended till that finishing of mysteries in that Everlasting Kingdom Now all these Reasons of Holding Fast the Evangelick word and Notion of mystery are as so many Countermines to the Artifices of Sathan and his Instruments to Deprive us of the Real Benefits of it and therefore we ought to be Jealous over them for our own and others sake least as the great Engineer of false Reason beguiled Eve with it 2 Cor. 11.1 so our minds should be Corrupted from the Purity of Divine Truth as It is in Christ For thus Antiscripturism and Superstition mutually circulating one into another by the Help of Human Reason and Imagination have produced Paganism Antichristianism and Mahometism of which Intimation was before made § 6. To conclude then the whole concerning mystery as above Reason that is above our Fallen Corâ—upted Reason That great Oracle of our Lord of which intimation was before made gives us the sum of the matter Mat. 13.11.12 c. he speaking to his Disciples sayth to them Vnto you it is given to know the mysteryes of the Kingdom of Heaven To others it is not given This is the First occasion the Spirit of God was pleased to take to make use of the word mystery in the New Testament and it was before the calling of the Gentiles which gives a more Heauenly and Divine Descent to the use of the word mystery than the taking it from the Familiarity the Gentiles had with it Psal 49.4 Psal 78.2 and accommodating the Language of the Gospel to them For it alludes to that of the Psalm I will open my mouth in a Parable I will utter dark sayings of Old And it is applied by Christ to the distinguishing Grace of God giving to some to know these mysteries and hiding them from others To them it is not given which is the most proper notion of mystery in all
Rom 8.20 and yet is Subject by Reason of him who so Subjected it in Hope into the Glorious Liberty of the Children of God § 10. As every Reason and Wisdom together with the Speech and Expression it hath and makes of it self hath a certain Energy and Force or Spirit that it powerfully sends forth and works on others by so it is Attributed to the Eternal wisdom Reason and word of God to Powre out his Spirit Prov. 1.23 c. 14. Joh. c. 15.16 to send the Paraclet or Comforter the Holy Spirit whom the Father sends in the Sons Name who is called the Spirit of that Word by whom the world was made the Spirit of Wisdom of Revelation The Spirit of the Son The Spirit of Christ and which was given upon the Glorification of Christ Iohn 7.30 the Spirit of Christ in the Prophets and whom Scripture Introduces on all Accounts as the Spirit Breathing in and with the Declared Word of God and Revealing the Mysteries of the Kingdom of Heaven that cannot otherwise be knwon and yet this Spirit none can know but they who have it John 14.17 Thus in all things appears the Happy Union of Reason and Mystery in the Supreme Reason and Mystery and Word CHAP. VII Of the Mystery of the Father The Word The Spirit In whom the Gospel gives the most Explicate and Consummate Manifestation of Eternal Wisdom and Reason THE former Parts of this Discourse concerning Reason and Mystery hath necessarily led to the distinct consideration of God The Father of Lights and of Spirits The Introduction All Beings of Reason descending from Him Of The Son of the Father in Truth viz. The Eternal wisdom and Reason and in Love The Word declaring the Father Full of Grace Full of Truth Of The Spirit of wisdom of Holiness of Power The Spirit giving Vtterance The Father the VVord who is the Son and the Spirit are plainly Assured to us in Scripture to be ONE Herein is highest Mystery as a conclusion therefore of this Discourse Let us in very Brief consider them so and the rather because One cannot but suspect This Jannes and Jambres Treatise Christianity not mysterious 2 Tim. 3.8 was designed to Resist this great Truth The Discourses of which however keeping close to Scripture it Stiles p. 25. Extravagancies about the Trinity and that Period pag. 29. Savors strongly of the fame Leven But what do they mean by Consisting with themselves yet not with our common Notions Four may be called Five in Heaven but so only the Name is chang'd the thing remains the same And since in this World we cannot know any thing but by our common Notions How shall we be sure of this Pretended consistency between our present seeming Contradictions and the Theology of the World to come In Answer hereunto in this great point let us consider § 1. It is certain an intellectual Spirit cannot be made such but that the Infinite Intellectual Object and most Intelligible GOD must needs be seen in his great Glory and Attributes of Perfection by it But he cannot yet be found out to Perfection but still dwells in that Light to which no one can Approach both in regard of Infinity and Infinite Holiness and Spirituality Job 4.3 so as to Charge purest Created Beings with Folly to put no Trust in the Holyest of his Servants and the Stars are not pure in his sight The most Blessed of Created Spirits cover not only their Feet but their Faces and cast their Crowns before him Even those who are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 6.2 2 Pet. 3.17 Jud. v. 13. Defirmamented nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wandring Stars Who have not Left their first Estate nor forsaken their own Habitation They dare not stand on their Intellectual or Moral Accomplishments How much less they who dwell in Houses of Clay whose Foundation is in the Dust who are but worms The Author of the Treatise we are upon acknowledges we have not Adequate conceptions of the Divine Being and yet denies Mystery because not above Reason not considering That we must now by Faith that Intellectual Grace of the New Creation and of Divine Illumination and therefore necessarily above the Reason of the First Creation if entire much more as fallen come to God Believing He is and is a Rewarder of them who Diligently seek him That is To know him in the Mediator and in the Light of his Divine Spirit according to the Revelation of his Word § 2. This Revelation of Scripture is so clear and full throughout especially the New Testament that it cannot be Denied There are so many and so distinct Namings of them both apart and together The Father The Word who is the Son The Spirit They are so Distinguished One from the Other and yet their Union one to another is most Illustriously made known as in this one Instance the Spirit is Stiled The Spirit who proceeds from the Father John 14. c. 15. c. 16. whom the Father sends in the Sons Name Now the Father as he is the Father cannot be the Son SO the Spirit is stiled The Spirit whom the Son sends from the Father The Spirit who Glorifies Christ The Spirit of the Son The Spirit of Christ And we know The Son cannot be The Father as he is the Son when therefore as the Apostle Expresly Affirms The Spirit is the One and the Self Same Spirit and he is continually stiled the Spirit of God whom most of the Adversaries acknowledg one with God as the Spirit of a man is one with himself and that yet the Spirit is the Spirit of the Father and of the Son It is absolute Scripture Demonstration that the Father the Son the Spirit are both most distinct and yet most truly The One true God Their Attributes are Distinct to Each and yet the same Divine Perfections shine out alike in All Their Acts of Love and Grace in the Salvation of man are so distinct and yet proper only to the One Eternal Being as the Fountain of them That they from whom those Emanations are cannot but be understood as Distinct and yet but One. The acknowledgments and Returns that are called for from and made by Redeemed Saints unto the Father the Son the Spirit are such as can only be Required by the most High God to himself nor without Horrible and Abominable Idolatry yeilded to any other The Gospel is so Abundant in all these and makes this manifestation of God so principal an end and scope of all its Discourses and places so much its Glory in it as in what it most designs to declare That if we own it to be a Revelation from God it is as great an Injury either to reject or to interpret it contrary to it self herein because our short and corrupt Reason cannot allow it as to impute any monstrous Thing to it For it must be supposed either to Reveal some such Portent as cannot be Believed or
that it knows so little how to express it self that wherein it speaks as fully as plainly without a Figure as constantly as may be it must yet be over-rul'd by Interpretation and Taught to Speak or else it would speak so as to â—un men into Idolatry and Blasphemy against the One true God § 3. If then the Father the Word the Spirit be a Revelation of the Divine Being to us from it self we dare not but Acknowledg it Infinite Wisdom and Reason because we acknowledg the Divine Being to be so and because the very Titles and Essential Attributes of each are so the Father of Lights is he with whom is no variation or shadow of turning the Eternal Wisdom Reason and Word the Son is he in whom is Light the true Light the Truth The Spirit is the Spirit of Truth of Wisdom of Holiness and because from them is the Manuduction into All Wisdom and Truth Every Good and Perfect Gift comes from the Father The Son is the true Light the Light of Men the Spirit leads into all Truth § 4. Yet is this great Truth of the Ineffable Union and Communion and yet Distinction Profoundest Mystery in Regard of the Revelation of such a Deep of God the Imperfect Knowledg we have of it and the necessity of Divine Illumination and Sanctification unto Adoration Love Service Obedience of Faith suitable to it § 5. Yet it is not to be Reproached as Jargon or the Chymera of Transubstantiation or other Antichristian Falshoods For the Saints and Servants of this great Truth have a full assurance in it tho a Mystery and whereas it seems to encounter the Unity of the Divine Being or the Notion we have of One and Three Faith Enlightned by the Divine Spirit sees so many more great Principles of Truth and Holyness Centring in it that it considers we are no more able to Judg of Unity in Him who is All and not a poor single Unite than a Child is able to know an Unite is the Beginning and Fountain of Number nor according to our Low Arithmetic to judg of the Application of Three to the Father the Son and the Spirit the One God so Supreme Glorious Remoov'd from All Approach of Created Being than a Child can work by the Rule of Three Only we know in him it must be Perfection of Being and Operation And as Abraham in the Sacrificing Isaac was taught to over-ballance that Natural Principle of Parental Affection and even of Oracle Heb. 11.17.18 In Isaac shall thy seed be Called by that therein more Paramount Light of Faith God was able to raise him from the Dead from whence he Received him in a Figure So are true Believers by that great Light of Faith enabled in those so Resplendent Beams of Revelation before mention'd to Adore the One God in the Father the Son and the Spirit tho they understand and speak but as Children and see through a Glass Darkly till they come to see Face to Face and to know as they are known or shall be then made to know and if there are those Sons of Anak in Reason as they seem to themselves that cannot receive it we Adore with the Son of the Father in our Nature I thank thee Oh Father Lord of Heaven and Earth that thou hast hid these Things from the Wise and Prudent Luke 10.12 and hast Revealed them to Babes even so Father for so it seemed good in thy sight Lord open thou our Eyes that we may behold the Wonders of the Mysteries of the Truth Psal 110.18 1 Tim. 1.17 Now to the King Immortal Invisible the only wise God be Glory for Ever FINIS A LETTER In POSTSCRIPT TO THE Author of the Treatise on his Second Edition with Enlargements and the Addition of His Name SIR JUST as the very last of the preceding Discourse was Printing off your Second Edition came to my Hand with your Name prefixed which to me makes no Alteration it being the Name of a Person wholly unknown to me nor do I desire as I said at first to make any Enquiry For be it never so Great it can add no weight to the main importance of the Debate which is a pursuit after Truth nor can any supposable Diminution tho I suppose none Abate the Intrinsic value of Any Argument I leave that therefore to its Just value with any that know it The Regard and Deference The Book may seem to hâ—ve Right to on the Account of a Second Edition in my Judgment depends wholly on the Sterlyn worth of the Discourse it self For if that be Massy and of the Alloy of Truth it is an Honour to those who have so great a Gust of it as well as to the Discourse that so well Deserves If That being on so High a Point have not just Merit it is only a Character of the Degeneracy and Irreligion as well as the Insipience of the Many of the Age Leaving therefore those things that have no Interest in the present concern I come to what is more material And in the first place I would with all due modesty Remonstrate to you the method I have observ'd in order to the Answer of your Treatise which hath not been I confess to Follow you as they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Paragraph by Paragraph that I might avoid any small insignificant Remarks and the Tediousness Consequent thereupon as also because there are many Tendencies of your Dissertation that I exceedingly concur with you in As the Detestation of what ever comes near or hath any Allyance with the Mystery of Iniquity or what you call Pr st Craft and Secular Interest in the Ministry of the Gospel whatever shelters Ignorance or Sloth or Covers Implicit Faith and Blind Obedience in the Professors of Christianity All that speaks Humblest Adorations of the Divine Majesty and gives Glory to the Gospel of our Lord Jesus Christ and to the Supreme Light of it and the True Reason Flowing from Him the Sovereign Reason in and throughout I most Humbly Joyn in Tho I acknowledg there is great Reason of Caution when the Designation of Gospel-Truth is not Universal and Uniform Least there be an Advantage given to the Prince of Darkness or any of his Artifices because of some Flashes of an Angel of Light from Him Or a bidding good Speed to those who Bring not this Doctrine viz. of The Son of God as the Apostle stiles it 2 John 10. Lastly I have not been Minute in the Prosecutions of your Periods because there are many things that fly off from the Principal Matter And it is of no concernment to what is Principal in my Eye whether they are one way or other I have therefore made it my Aim and I hope it hath been my Business to Discover as I may say the Foundation to the very Neck And in these Things I have Especially placed my main intention and my Argumentation 1. To uphold the Honour Glory and Authority
of the Stile of the New Testament in the word Mystery Fitted by it self to its own Revelations and that it may not be waved or removed from upon any Forreign Suggestions nor particularly on that very weak one pardon me in so plainly Expressing it that because it Names the Mystery of Iniquity and that on the Forehead of Babylon there was written Mystery Note that Mystery is made the Distinguishing mark of the False or Antichristian Church and therefore that as Far as any Church allows of Mysteries so far it is Antichristian and may with a great deal of Justice tho little Honour claim Kindred with the Scarlet Whore If this be not the Argument of one Driven to Shifts I know not what is Who must not of necessity infer if the once mentioning the Mystery of Iniquity and once more Mystery on the Forehead of Babylon can be so supposed to the Disadvantage and Dishonour of Mystery the so often Recording it for the Honour of the Gospel and of the Doctrines of it must not be much more to the Glory of the Word and Thing Mystery and that the other Naming of it was not indeed to the dishonour of it but of that Iniquity only to which it is Joyned And further Is it not plain That the Mystery of Iniquity is a Counter Mystery to the Mystery of Godliness And that the Counter Mystery were nothing if the Grand Mystery did not super-Exist to it Even as Antichrist is to Christ and Antichristianism is to Christianism so is the Mystery of Iniquity to the Mystery of Godliness Antichristianism hath not so much as a shaddow of Appearance without that great Substance Christianity nor Antichrist without The Christ the Former infers the Latter and it might be as well said Christianity is a Note of a False Church because Antichristianism hath any Allyance of Sound or so much as that sound implies of Relation to it or that it were the Note of a False Christ That Antichrist hath the last Syllable of his Name from Christ as that the mystery of Godliness is so because the mystery of Iniquity is out of all doubt the mark of the False Church Whereas indeed the dark side of the Pillar in Each is a demonstration of the other side full of Light and Glory This therefore could no way deserve to be among the Enlargements of the Second Edition which ought to be upon Refinement of Thoughts and yet it is found p. 107. of the Second Edition 2. I have been so zealous of mystery least any of the Great Doctrines of the Gospel should be Clandestinely withdrawn under the Pretension of Christianity not mysterious that is If Reason as it is now so Fallen Co rupted and even Detruncated but as Restor'd by the Supreme Reason cannot please it self in any of the great Truths of the Gospel It should be Rejected and herein I have especial Regard to that great Doctrine of the Father the Word who is the only Begotten Son of the Father the Spirit Who are One The One God and to the Redemption of Jesus Christ by the Sacrifice Offered by the Eternal Spirit As I have at more full debated in the Answer 3. I have especially desired that the Scripture Word and Notion of Mystery may be Considered as it shews the necessity of Dependence upon the Divine Grace upon the constant Superintendency of the Spirit of Wisdom and Revelation For that being always in the Hearts of his Servants a Spirit of Wisdom and Revelation Enlightning them into the great Truths of the Gospel they must according even to the Acknowledgment of the Author be Mystery because a continual Internal Revelation is necessary not only to the First Reception but to the Progression of Christians their growing in Grace and in the Knowledge of our Lord and Saviour Jesus Christ Which great consideration I would most Humbly and yet mosi Affectionately Recommend to the Author with All his Favourers That seeing they seem to Re-due so much to Sacred Oracles They would with all seriousness consider these great Words Grace Free-Grace Gifts from above Wisdom from the Father of Lights and Exchange that so Admired Word Reason as it is now or as Human for that Adorable word Grace that they would Attently Contemplate the Censure of the Holy Spirit in his Word upon all Human Intellectuals till there be a Renovation in the Spirit of the mind and this would most easily Conciliate to Them the True Scripture-Notion of Mystery And seeing the Author hath Promised an Undeceiving of those whom he supposes Deceived concerning the Illumination and Efficacious Operation of the Divine Spirit I desire of Him to have a Particular Regard herein to my self how Triflng or Absur'd an Adversary soever I may appear to him And that he would do it in the meekness of the Spirit of Christianity respecting only the Substance and Merits of the Point and of what I have said I find nothing further in the Enlargements of the Second Edition that I have not considered in the Answer to the First and therefore beseeching the conducts of the Spirit of Truth into All Truth and that the Greater Proportions of Reason or Intellectuals and Elocution the Author or any of his Friends have the more they may ascribe and dedicate themselves to the Supreme Reason and his Grace This shall be the Prayer of SIR In All Truly Christian Offices Your Friend and Servant T.B. Pardon some smaller mistakes particularly P. 1. Margin read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 14. after Egypt put in to P. 16. l. 23. before Affirm put in whereof they P. 46. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉